In Barclay's Commentary for 1 Timothy 2:1-7 we
read, 'Few passages in the New Testament so stress
the universality of the gospel. Prayer is to
be made for all; God is the Saviour who wants all to
be saved; Jesus gave his life a ransom for all.
As Walter Lock writes in his commentary: 'God's will
to save is as wide as his will to create.'
"The end and intent of the Scripture is to declare
that God is benevolent and friendly-minded to
mankind; that he that declared that kindness in and
through Jesus Christ, his only Son; the which
kindness is received by faith. That is why
prayer must be made for all. God wants all men
and women, and so, therefore, must his Church."
Let us take this verse part by part through the
commentaries.
I exhort, therefore -
Margin, “desire.” The word exhort, however, better
expresses the sense of the original. The exhortation
here is not addressed particularly to Timothy, but
relates to all who were called to lead in public
prayer; 1 Timothy 2:8.
Quoted verse:
1 Timothy 2:8
I will therefore that men pray every where, lifting
up holy hands, without wrath and doubting.
~Barnes Notes
Public worship.
Direction as to intercessions for all men, since
Christ is a ransom for all. The duties of men and
women respectively in respect to public prayer.
Woman’s subjection; her sphere of duty.
~Jamieson, Fausset, Brown
Note: "public prayer" can also
carry the meaning of church prayers for the public
or the world, meaning all of mankind, as well as
kings, presidents and rulers.
I exhort - Having
dispatched those things which pertain to doctrine,
he speaks now in the second place of the other part
of the ministry of the word, that is, of public
prayers. And first of all, answering the question
for whom we ought to pray, he teaches that we must
pray for all men, and especially for every type of
magistrate. And this thing was at that time somewhat
doubted of, seeing that kings, indeed, and most of
the magistrates, were at that time enemies of the
Church. ~Geneva Bible
Translation Notes.
I exhort - that, first
of all - Prayer for the pardon of sin, and for
obtaining necessary supplies of grace, and continual
protection from God, with gratitude and thanksgiving
for mercies already received, are duties which our
sinful and dependent state renders absolutely
necessary; and which should be chief in our view,
and first of all performed. It is difficult to know
the precise difference between the four words used
here by the apostle. They are sometimes
distinguished thus: - Adam
Clarke
I exhort - The words
may be rendered, "I exhort, that first, the
supplications of all be made": and so may regard
public prayer, the prayer of the whole church, in
distinction from private prayer, or the prayer of a
single person; which is expressed by different
words. ~John Gill
I exhort - The apostle
proceeds to give instructions founded on the great
principles which he had established — on grace. The
Jewish spirit might look on Gentile kings as
enemies, and on Gentiles in general as unworthy of
divine favour. The persecution of which Christians
were the object gave the flesh occasion to nourish
these dispositions and to enter into the spirit of
the law. Grace rises above all these thoughts — all
these feelings of the heart. It teaches us to think
of all men with love. We belong to a Saviour-God,
who acts in the gospel towards all men with love.
Especially were they to pray for kings and those who
had places in the world, that God would dispose
their hearts to allow us to live in peace and
quietness in all honesty. This was well-pleasing to
a Saviour-God, who was willing that all men should
be saved and be brought to know the truth. The
subject here is not the counsels of God, but His
dealings with men under the gospel. He acts in
grace. ~John Darby's
Synopsis
First of all - That is,
as the first duty to be enjoined; the thing that is
to be regarded with primary concern. It does not mean that this
was to be the first thing in public worship in the
order of time, but that it was to be regarded as a
duty of primary importance. The duty of praying for
the salvation of the whole world was not to be
regarded as a subordinate and secondary thing.
~Barnes
Notes
Supplications - It is
not entirely easy to mark the difference in the
meaning of the words used here, and it is not
essential. They all relate to prayer, and refer only
to the different parts of prayer, or to distinct
classes of thought and desire which come before the
mind in pleading for others. On the difference
between the words supplications and prayers, see
notes on Hebrews 5:7.
Quoted verse:
Hebrews 5:7
Who in the days of his flesh, when he had offered up
prayers and supplications with strong crying and
tears unto him that was able to save him from death,
and was heard in that he feared.
Now the commentary for Hebrews 5:7
Who - That
is, the Lord Jesus - for so the connection
demands. The object of this verse and the
two following is, to show that the Lord
Jesus had that qualification for the office
of priest to which he had referred in
Hebrews 5:2. It was one important
qualification for that office that he who
sustained it should be able to show
compassion, to aid those that were out of
the way, and to sympathize with sufferers;
in other words, they were themselves
encompassed with infirmity, and thus were
able to succour those who were subjected to
trials. The apostle shows now that the Lord
Jesus had those qualifications, as far as it
was possible for one to have them who had no
sin. In the days of his flesh he suffered
intensely; he prayed with fervor; he placed
himself in a situation where he learned
subjection and obedience by his trials; and
in all this he went far beyond what had been
evinced by the priests under the ancient
dispensation.
In the days of his
flesh - When he appeared on earth as
a man. Flesh is used to denote human nature,
and especially human nature as susceptible
of suffering. The Son of God still is united
to human nature, but it is human nature
glorified, for in his case, as in all
others, “flesh and blood cannot inherit the
kingdom of God,” 1 Corinthians15:50. He has
now a glorified body Philippians 3:21, such
as the redeemed will have in the future
world; compare Revelation 1:13-17. The
phrase “days of his flesh,” means the “time”
when he was incarnate, or when he lived on
earth in human form. The particular time
here referred to, evidently, was the agony
in the garden of Gethsemane.
Prayers and
supplications - The
Lord Jesus prayed as one who had “need,” and
as one who desired “protection, shelter,” or
“help.” The words here, therefore, do not
mean the same thing, and are not merely
intensive, but they refer to distinct
purposes which the Redeemer had in his
prayers. He was about to die, and as a man
needed the divine help; he was, probably,
tempted in that dark hour, and he fled to God for
“protection.”
With strong crying
- This word does not mean “weeping,”
as the word “crying” does familiarly with
us. It rather means an outcry, the voice of
wailing and lamentation. It is the cry for
help of one who is deeply distressed, or in
danger; and refers here to the “earnest
petition” of the Saviour when in the agony
of Gethsemane or when on the cross. [stake]
It is the “intensity of the voice” which is
referred to when it is raised by an agony of
suffering; compare Luke 22:44, “He prayed
more earnestly;” Matthew 27:46, “And about
the ninth hour Jesus cried with a loud voice
- My God, my God, why hast thou forsaken
me?” see also Matthew 26:38-39; Matthew
27:50.
And tears -
Jesus wept at the grave of Lazarus John
11:35, and over Jerusalem; Luke 19:41. It is
not expressly stated by the Evangelists that
he “wept” in the garden of Gethsemane, but
there is no reason to doubt that he did. In
such an intense agony as to cause a bloody
sweat, there is every probability that it
would be accompanied with tears. We may
remark then:
(1) That there is nothing “dishonorable” in
tears and that man should not be ashamed on
proper occasions to weep. The fact that the
Son of God wept is a full demonstration that
it is not disgraceful to weep. God has so
made us as to express sympathy for others by
tears. Religion does not make the heart
insensible and hard as stoical philosophy
does; it makes it tender and susceptible to
impression.
(2) it is not “improper” to weep. The Son of
God wept - and if he poured forth tears it
cannot be wrong for us. Besides, it is a
great law of our nature that in suffering we
should find relief by tears. God would not
have so made us if it had been wrong.
(3) the fact that the Son of God thus wept
should be allowed deeply to effect our
hearts.
“He wept that we might weep;
Each sin demands a tear.”
He wept that he might redeem us we should
weep that our sins were so great as to
demand such bitter woes for our salvation.
That we had sinned; that our sins caused him
such anguish; that he endured for us this
bitter conflict, should make us weep. Tear
should answer to tear, and sigh respond to
sigh, and groan to groan, when we
contemplate the sorrows of the Son of God in
accomplishing our redemption. That man must
have a hard heart who has never had an
emotion when he has reflected that the Son
of God wept, and bled, and died for him.
Unto him that was able
- To God. He alone was able then to save. In
such a conflict man could not aid, and the
help of angels, ready as they were to assist
him, could not sustain him. We may derive
aid from man in trial; we may be comforted
by sympathy and counsel; but there are
sorrows where God only can uphold the
sufferer. That God was “able” to uphold him
in his severe conflict, the Redeemer could
not doubt; nor need “we” doubt it in
reference to ourselves when deep sorrows
come over our souls.
To save him from death
- It would seem from this, that what
constituted the agony of the Redeemer was
the dread of death, and that he prayed that
he might be saved from that. This might be,
so far as the language is concerned, either
the dread of death on the spot by the
intensity of his sufferings and by the power
of the tempter, or it might be the dread of
the approaching death on the cross [stake]. As the
Redeemer, however, knew that he was to die
on the cross [stake], it can hardly be supposed that
he apprehended death in the garden of
Gethsemane. What he prayed for was, that, if
it were possible, he might be spared from a
death so painful as he apprehended; Matthew
26:39. Feeling that God had “power” to save
him from that mode of dying, the burden of
his petition was, that, if human redemption
could be accomplished without such
sufferings, it might please his Father to
remove that cup from him.
And was heard -
In John 11:42, the Saviour says,” I know
that thou hearest me always.” In the garden
of Gethsemane, he was heard. His prayer was
not disregarded, though it was not”
literally” answered. The cup of death was
not taken away; but his prayer was not
disregarded. What answer was given; what
assurance or support was imparted to his
soul, we are not informed. The case,
however, shows us:
(1) That prayer may be heard even when the
sufferings which are dreaded, and from which
we prayed to be delivered, may come upon us.
They may come with such assurances of divine
favor, and such supports, as will be full
proof that the prayer was not disregarded.
(2) that prayer offered in faith may not be
always” literally answered.” No one can
doubt that Jesus offered the prayer of
faith; and it is as little to be doubted, if
he referred in the prayer to the death on
the cross [stake], that it was not “literally”
answered; compare Matthew 26:39 ["let
this cup pass from me."]. In like manner,
it may occur now, that prayer shall be
offered with every right feeling, and with
an earnest desire for the object, which may
not be literally answered. Christians, even
in the highest exercise of faith, are not
inspired to know what is best for them, and
as long as this is the case, it is possible
that they may ask for things which it would
not be best to have granted. They who
maintain that the prayer of faith is always
literally answered, must hold that the
Christian is under such a guidance of the
Spirit of God that he cannot ask anything
amiss. See 2 Corinthians 12:9 [Paul
seeking healing three times and God saying
"my grace is sufficient for thee: for my
strength is made perfect in weakness.].
In that he feared
- Margin, “For his piety.” Coverdale,
“Because he had God in honor.” Tyndale,
“Because he had God in reverence.” Prof.
Stuart renders it, “And was delivered from
what he feared.” So also Doddridge. Whitby,
“Was delivered from his fear.” Luther
renders it, “And was heard for that he had
God in reverence.” Beza renders it, “His
prayers being heard, he was delivered, from
fear.” From this variety in translating the
passage, it will be seen at once that it is
attended with difficulty. The Greek is
literally “from fear or reverence.”
The word occurs in the New Testament only in
one other place, Hebrews 12:28, where it is
rendered “fear.” “Let us serve him with
reverence and godly fear.” The word properly
means “caution, circumspection;” then
timidity, fear; then the fear of God,
reverence, piety.
Where the most distinguished scholars have
differed as to the meaning of a Greek
phrase, it would be presumption in me to
attempt to determine its sense. The most
natural and obvious interpretation, however,
as it seems to me, is, that it means that he
was heard on account of his reverence for
God; his profound veneration; his
submission. Such was his piety that the
prayer was “heard,” though it was not
literally answered. A prayer may be “heard”
and yet not literally answered; it may be
acceptable to God, though it may not consist
with his arrangements to bestow the very
blessing that is sought. The posture of the
mind of the Redeemer perhaps was something
like this. He knew that he was about to be
put to death in a most cruel manner. His
tender and sensitive nature as a man shrank
from such a death. As a man he went under
the pressure of his great sorrows and
pleaded that the cup might be removed, and
that man might be redeemed by a less fearful
scene of suffering.
That arrangement, however, could not be
made. Yet the spirit which he evinced; the
desire to do the will of God; the
resignation, and the confidence in his
Father which he evinced, were such as were
acceptable in his sight. They showed that he
had unconquerable virtue; that no power of
temptation, and no prospect of the intensest
woes which human nature could endure, could
alienate him from piety. To show this was an
object of inestimable value, and much as it
cost the Saviour was worth it all. So now it
is worth much to see what Christian piety
can endure; what strong temptations it can
resist; and what strength it has to hear up
under accumulated woes; and even though the
prayer of the pious sufferer is not directly
answered, yet, that prayer is acceptable to
God, and the result of such a trial is worth
all that it costs.
~Barnes Notes |
Let us now continue with the commentary for 1
Timothy 2:1
supplications - Prayers
for averting evils of every kind. ~Adam
Clarke
supplications -
signifies such petitions for things that are wanted
by men, either by themselves or others; and that
either for their bodies or souls, as food and
raiment for the one, and discoveries of pardoning
love, supplies of grace, spiritual peace, comfort
for the other. ~John Gill
supplications — a term
implying the suppliant’s sense of need, and of his
own insufficiency.
~Jamieson, Fausset, Brown
Intercessions - The
noun used occurs only in this place and in 1 Timothy
4:5, of this Epistle. The verb, however
entungchano, occurs in Romans 8:27,
Romans 8:34; Romans 11:2; Hebrews 7:25. See the
meaning explained in the Romans 8:26 note; Hebrews
7:25 note. There is one great Intercessor between
God and man, who pleads for our salvation on the
ground of what he himself has done, but we are
permitted to intercede for others, not on the ground
of any merit which they or we possess, but on the
ground of the merit of the great Advocate and
Intercessor. It is an inestimable privilege to be
permitted to plead for the salvation of our
fellow-men.
Quoted Verses:
1 Timothy 4:5
For it is sanctified by the word of God and prayer.
Romans 8:27
And he that searcheth the hearts knoweth what is the
mind of the Spirit, because he maketh intercession
for the saints according to the will of God.
Romans 8:34
Who is he that condemneth? It is Christ that died,
yea rather, that is risen again, who is even at the
right hand of God, who also maketh intercession for
us.
Romans 11:2
God hath not cast away his people which he foreknew.
Wot ye not what the scripture saith of Elias? how he
maketh intercession to God against Israel, saying,
Hebrews 7:25
Wherefore he is able also to save them to the
uttermost that come unto God by him, seeing he ever
liveth to make intercession for them.
Romans 8:26
Likewise the Spirit also helpeth our infirmities:
for we know not what we should pray for as we ought:
but the Spirit itself maketh intercession for us
with groanings which cannot be uttered.
Commentary:
maketh
intercession for us with groanings which cannot be
uttered — that is, which cannot be expressed in
articulate language. Sublime and affecting ideas,
for which we are indebted to this passage alone! “As
we struggle to express in articulate language the
desires of our hearts and find that our deepest
emotions are the most inexpressible, we ‘groan’
under this felt inability. But not in vain are these
groanings. For ‘the Spirit [itself]’
is in them, giving to the emotions which [it,
itself] has kindled the only language of
which they are capable; so that though on our part
they are the fruit of impotence to utter what we
feel, they are at the same time the intercession of
the Spirit [itself] in our behalf.”
~Jamieson, Fausset, Brown
Hebrews 7:25
Wherefore he is able also to save them to the
uttermost that come unto God by him, seeing he ever
liveth to make intercession for them.
Commentary:
To make intercession - There was
but the one offering on earth once for all. But the
intercession for us in the heavens (Hebrews7:26
-For such an high priest
became us, who is holy, harmless, undefiled,
separate from sinners, and made higher than the
heavens.) is ever continuing, whence the
result follows, that we can never be separated from
the love of God in Christ.
~Jamieson, Fausset, Brown
Giving of thanks - That
is, in behalf of others. We ought to give thanks for
the mercy of God to ourselves; it is right and
proper also that we should give thanks for the
goodness of God to others. We should render praise
that there is a way of salvation provided; that no
one is excluded from the offer of mercy; and that
God is using so many means to call lost sinners to
himself. ~Barnes Notes
For all men - Prayers
should be made for all people - for all need the
grace and mercy of God; thanks should be rendered
for all, for all may be saved. Does not this
direction imply that Christ died for all mankind?
How could we give thanks in their behalf if there
were no mercy for them, and no way had been provided
by which they could be saved? It may be observed
here, that the direction to pray and to give thanks
for all people, showed the large and catholic nature
[broad or liberal
scope-comprehensive]
of Christianity. It was opposed entirely to the
narrow and bigoted feelings of the Jews, who
regarded the whole Gentile world as excluded from
covenant mercies, and as having no offer of life.
Christianity threw down all these barriers, and all
people are on a level; and since Christ has died for
all, there is ample ground for thanksgiving and
praise in behalf of the whole human race.
~Barnes Notes
Now from the Treasury of Scriptural Knowledge:
To Exhort
2 Corinthians 8:6
Insomuch that we desired Titus, that as he had
begun, so he would also finish in you the same grace
also.
Ephesians 3:13
Wherefore I desire that ye faint not at my
tribulations for you, which is your glory.
Hebrews 6:11
And we desire that every one of you do shew the same
diligence to the full assurance of hope unto the
end:
First of all:
1 Corinthians 15:3
For I delivered unto you first of all that which I
also received, how that Christ died for our sins
according to the scriptures;
Supplications:
1 Timothy 5:5
Now she that is a widow indeed, and desolate,
trusteth in God, and continueth in supplications and
prayers night and day.
Read Genesis 18:23-32
where Abraham is giving supplication to God that
peradventure there should be any righteous in Sodom
and Gomorrah.
Psalm 67:1-4
1 God be merciful unto us, and bless us; and cause
his face to shine upon us; Selah.
2 That thy way may be known upon earth, thy saving
health among all nations.
3 Let the people praise thee, O God; let all the
people praise thee.
4 O let the nations be glad and sing for joy: for
thou shalt judge the people righteously, and govern
the nations upon earth. Selah.
Psalm 72:19
And blessed be his glorious name for ever: and let
the whole earth be filled with his glory; Amen, and
Amen.
James 5:16
Confess your faults one to another, and pray one for
another, that ye may be healed. The effectual
fervent prayer of a righteous man availeth much.
All men:
1 Timothy 2:4
Who will have all men to be saved, and to come unto
the knowledge of the truth.
Acts 17:30
And the times of this ignorance God winked at; but
now commandeth all men every where to repent:
1 Thessalonians 3:12
And the Lord make you to increase and abound in love
one toward another, and toward all men, even as we
do toward you:
2 Timothy 2:24
And the servant of the Lord must not strive; but be
gentle unto all men, apt to teach, patient.
Titus 2:11
For the grace of God that bringeth salvation hath
appeared to all men,
Titus 3:2
To speak evil of no man, to be no brawlers, but
gentle, shewing all meekness unto all men. |